Swayambhu is one of the holiest pilgrimage centre in the Kathmandu valley equally venerable for the Buddhists as well as the Hindus. It is a great centre of reverence not only to the people of Nepal, India, Bhutan, china but also to all the peace loving people of the world

The Swayambhu hill is called as “Padmagiri” and "Vajrakuta" in ancient epigraphic sources. It is also called “Gopucchha” and ”Gosringa” hill because it looks like a tail or horn of a cow when one observes it from the Chobhar hill. Beautiful view of this Swayambhu hill can be observed from almost all parts of Kathmandu valley and the entire Kathmandu valley can be seen from the eastern side of the Swayambhu hilltop. Therefore, tourists love to observe the Kathmandu valley from this vantage point. The cultural as well as the natural heritages of this hill are very important and valuable. It is situated in the west of Kathmandu city.

.The site is most graceful. The greenery of age old botanical species which grow on this hill and it has been the habitat of the monkeys through the ages.

The story of Swayambhu is closely associated with the origin of Kathmandu valley. According to the Swayambhupurana, the valley in the beginning was a big and beautiful lake known as “Kalidaha”. The legend further explains that the Vipaswi Buddha came here and sowed a lotus seed in this beautiful lake which grew up and bloomed with thousand petals. On that very flower a dark-blue flame emanated and it is known as Swayambhujoti which can be translated as self-originated flame. Having heard about this strange incident, pilgrims began to visit this lake to pay homage to this auspicious flame. Among the pilgrims Mahamanjushree from Mahachina came with his two spouses Varada and Mokshyada. After paying homage to the Swayambhujoti, he planned to drain the water out from the lake. Finally by cutting out the narrow slit in the hill at Chobhar with the help of his spouses Varada and Mokshyada, he drained the water of the lake and dried out lake was converted into a valley suitable for human settlement. Accordingly, a stupa was erected in the place where the Swayambhu joti had emerged. That very stupa has been known as the Swayambhu Mahachaitya.

There is a lack of proper historical and archaeological evidence to prove the legend based statement mentioned above. Although, the historical city of the origin of Swayambhu is not supported by proper evidences but the lacustrine origin of the valley is confirmed by the geological studies.

It is difficult to determine that when exactly the lake was dried up and human settlement in the valley began. Even so, on the basis of the stories highlighted by the puranas and local chronicles, it can be assumed that human occupation in the valley might have started during the first millennium B.C. According to the legend related to the Swayambhu stupa, its history can be linked with the history of human settlement in the valley. However, authentic evidences as to the historical city of the stupa have been found only from the Licchavi period of Nepali history. The Licchavi inscriptions, stone sculptures and stone monoliths of miniature stupa are the earliest historical and archaeological evidences scattered around. On the basic of such evidences most of the scholars of Nepalese history believe that the earliest phase of the construction of the Swayambhu stupa had occurred around the beginning of the 5^th century and the credit of this noble work goes to the Licchavi king Vrisadeva.

The holy area of the Swayambhu hill is almost fenced with the newly constructed wall cum prayer wheels or the “Mani wall” around the foot of the hill. Stone paved stair-ways from east and west side of the hill lead to the top platform where the majestic Swayambhu stupa stands. The stair-way of eastern side is the traditional pilgrimage route to the stupa.

A metallic road leads up to the car park situated on the western side of the hill. A stone paved stairway from this park leads to the Vasubandhu stupa from where it branches off towards northern and southern top of the hill.

It is not clear that who and when had laid the foundation stone of this stupa. But it is regarded as one of the oldest monuments in the Kathmandu valley and believed that at the beginning it was in the form of simple mud mound like the so called Ashokan stupas of patan in the valley.

The Gopalrajvamsavali, a welknown Nepalese chronicle mentions that king Vrisadeva, the great grand father of Licchavi king Mananeva 1^st, of 5^th century had “constructed the chaityabhattaraka in Sinagum Vihara (Swayambhu)”. With this reference most of the scholars have credited to king Vrisadeva as the founder of this stupa.

Thus, it is difficult to say exactly who and when had founded this stupa but certain repairs and perhaps enlargements of this Swayambhu Stupa must had been carried out in Licchavi time. The first authentic historical evidence of such restoration occurred in 1129 AD recorded in an inscription adjacent to the Stupa. This stupa suffered with many natural calamities and human vandalism in course of its long history. One of the severe acts of vandalism was Muslim invasion in the valley in 1349 A.D. during this invasion the army of Sultan Sams-ud-din has looted, destroyed and burnt innumerable monuments of the Kathmandu valley including this Swayambhu Mahachaitya. After twenty-three years of this incident a nobleman Rajharsh Bhallok of Kathmandu city renovated this Stupa in 1372 A.D.

There is no mention about the damages caused by the earthquake of 1834 AD in this stupa. The severe earthquake of 1934 could not damage this Swayambhu Stupa but some other monuments of this site were affected. In 1961, several renovation works were carried out in the area. In 1977, severe landslide in the eastern side occurred in this hill which now has been stabilized.

The outstanding cultural and architectural value of this Swayambhu Stupa and surrounding monuments has been recognized by the World Heritage Committee of UNESCO and inscribed it in the world Heritage List in 1979. Therefore, this stupa now has become a pride of mankind of the World and the Government of Nepal is paying its special attention in conserving the monuments and in protecting the historical and cultural environment of this site. For the proper and systematic conversation, this site has been declared a Protected Monument Zone and a master plan has been envisaged and is being executed by the Department of Archaeology.

Thus, the age-old cultural traditions and monumental remains of Swayambhunath hill are not only the achievement of any individual or group of people of any particular time but a collection of contributions made by several scholars, kings, devotees and donors in different times since more than two thousand years.

The main Stupa

The Swayambhu Chaitya, as believed by the scholars, was a simple mud mound until its repair and enlargement in the Licchavi period. However, nothing is known about the shape and size of that time. At the beginning of early medieval period of Nepali history, the Vajrayana under the Mahayana Budhism was in culmination of its development and very popular in Nepal and Tibet. Vajrayana philosophy was materialized in different art and architectural forms. The present physical form of this Stupa was also designed during that time under the strong influence of Vajrayanism. One can observe heavy influences not only in the art and architectural forms but also in the rich cultural traditions found in Swayambhunath area. Therefore, scholars use to mention this site as a “Cradle of Vajrayana Buddhism”.

According to Vajrayana Buddhism, Swayambhu is a symbol of Void (Sunya) represented the creator of this universe and by Adibuddha from whom all the Panchdhyani Buddhas, Bodhisattvas, emerged out. This philosophical concept of the Vajrayana Budhism is materialized in the form of a stupa. The present form of this Swayambhu Stupa represents all these aspects of Vajrayana philosophy.

The Garbhagriha or hemispherical dome is erected right from the level of circumbular passage and encircled by five dhyani Buddhas and their consorts each enshrined in a gilded niche spaced around the stupa. They along with their Bodhisattava and family, represent the five elements as mentioned in the Vajrayana principle.

The central part of the dome is represented by the Dhyanibuddha Vairochana his consort Vajradhateswari also known as Vairochani.

Moreover, in most unusual that Vairochana is supposed to occupy its place inside the centre of the stupa but enjoys a shrine adjacent to Akshobhya on the eastern side.

The eastern part of this dome is represented by the Dhyanibuddha Aksyobhya his consort Saptalochani, bodhisattva Vajrapani, element sky and Abhiratibhuvana.

The southern part of this dome is represented by the Dhyanibuddha Ratnasambhava, his consort Mamki, bodhisattava Ratnapani, element the earth and Ratnavatibhuvana.

The western side of the dome represented by the Dhyaniboddha Amitabha, his consort Pandara bodhisattva Padmanpani, element fire and Sukhavatibhuvana.

The northern part of the dome is represented by the Dhyanibuddha Amoghasiddhi, his consort Tara, Bodhisttva Viswapani, element Air and Amoghavatibhuvana.

The cubic form of construction immediately above the dome is called Harmika. It is believed that eyes painted on it belong to the Dhyanibuddha Vairochana and is extending the sight of knowledge peace and compassion to all four directions. They are also called “Vajradristi” and “Sunyadristi”. The conchsell like sign in between the eyes is called "Urna". It is believed that the “Unra” is one among the thirty two auspicious signs found on the body of Lord Buddha.

The gold plated bronze rings above the Harmika are called Trayodashabhuvana. They represent thirteen stages of disciplinery world to reach Nirvana.

The Usnisha or usnishachudamani is resting on the top of central wooden shaft or the “’yasti”. Above the Usnisha the golden parasole is surmounted. It is also called ”Chudamanichhatra” or “Dharmachhatra”.

When one arrives at the top of the hill, through the eastern stair way, a gold gilded big Vajra and Mandala of bronze is encountered. It is one of the holiest objects kept in this area. The Vajra is rested on a bronze Mandala around which twelve different animals, representing twelve months of Tibetan calendar are depicted.

It is also believed that the Vajradhatumandala is the symbolic representation of Dhyanibuddha Akshyobhya. The vajra was installed by King Pratap Malla in the middle of 17th century AD.

King Pratap Malla had carried out many construction works in this Swayambhu hill, the construction of Pratapapura and Anantapura temples are important among them. The Pratapapura was constructed by Pratap Malla on his own name and dedicated to lord Swayambhu. This temple got fired and crumbled down in August 2003. now it has been reconstructed.

The Vasupura:

The Vjrayanists believe that the Earth or the Vasundhara is the Goddess of wealth and prosperity. The temple dedicated to the Goddess Vasundhara is also known as Vasupura. Originally it was constructed by monk Shantikaracharya but the present form is a renovated one.

The Vayupura:

It was also constructed by monk Shantikaracharya. Among the five elements, it is related to the air or the Vayutattwa.

The Devadharma Mahavihara:

It was founded in 1780 AD. The ground floor of this Vihara is used as public resting place and the first floor is used for the monastery. This monastery is run by the Bhutanese Lamas. This is also called “Bhutani Gumba” or the Bhutanese Monastery. After a firing incident it was renovated in Rana period.

The Jyotikirti Mahavihara:

It was founded in 1393 AD. This vihara is almost defunct as a religious institution now. The recent renovation retains only the shape of the temple of the guardian deity and the court to some extent. The Torana that once crowned over the main entrance with the five Dhyanibuddhas in their Tantric form is now displayed in the Museum.

The Harati temple:

The traditional Nepali multi-roofed style temple belongs to the Goddess Haratimata. She is also called “Ajima” and “Sitalamai”. Different stories are found regarding her in “Swayambhu purana” and “Harati Avadana”. The devotees offer their worship to this Goddess to protect their children from diseases. Saturday and Tuesday are special and auspicious days for the worship called “Chhahayekegu”. This is the second important among the monuments of the Swayambhu hill. The struts of the temple are carved with the figures of different deities. The figures of Chaturnaharajas i.e. Dhritarastra, Virudhaka, Virupakshya and Kuvera are the important ones.

The Samhegun Vihara:

The Samhegun vihara, is belongs to the family of the priests of the Swayambhu Chaitya. The main shrine is on the ground floor and in the courtyard a stupa of Licchavi period is located. This vihara has been renovated by the Department of Archaeology.

The Agnipura:

The Agnipura is related to the fire god. It is one of the five temples constructed by the monk Shantikaracharya.

The Shantipura:

The Shantipur is also known as Akashpur. It is dedicated to the sky or space and is named after its founder Shantikaracharya, who is said to have taken Samadhi inside. There is no any image in the sanctum and is accessible only for the Buddhist priests who have learnt tantric practices. Worship is offered in the sanctum twice a month. The wall paintings are another important heritage existed in this temple. Theme of the paintings are based on the stoires found in Swayambhupurana. The paintings of early human Buddhas like Vipaswi, Shikhi, Viswobhu, Kasyapa, Kanakamuni, Krakuchhanda and Dipankar are depicted.

The Nagapura:

The pit shrine is called Nagapura. It is dedicated to the Nags or serpants, the original acquatic lords of the lake. This is one among the five puras constructed by the monk Shantikaracharya.

The Karmaraj Mahavihara:

The Karmaraj Mahavihara is belongs to the Kargyutpa sect of Tibetan Buddhism. It was constructed in 1954 AD and a large image of Budhha was installed here.

The Anantapura:

The Shikhara style Anantapura temple is situated on the south-east of the Swayambhu Chaitya which was built by King Pratap Malla and was named after his queen Anantapriya.

Site Museum:

Different images and cultural objects collected from Swayambhu area are displayed in this site Museum.

The Vasubhandhu Chaitya:

It was named after its founder Vasubhandhu Acharya. An old stone Vajra is placed on the eastern side of the Chaitya.

The Old Swayambhu:

Among the stupas situated around the Manjushree Chaitya, the old Swayambhu is an important one. In local language, it is called “Pulan Syangu” which means the old Swayambhu. Different images belonging to Vajrayana Buddhism are placed all around the stupa.

Manjushree Chaitya Area:

The Manjushree area is another important cultural area located in the western hums of the Swayambhu hill. Manjushree in Buddhism is regarded as the god of knowledge and learning as the Goddess Saraswati in Hinduism. Therefore, in the day of Vasantapanchami or Saraswati puja a big fest is observed in this shrine too. Manjushree is credited for draining the water of Nagadaha out and converted it into a valley suitable for human occupation. This shrine is taken as another important monument of this area.

Anandakuti Mahavihara:

The relic of lord Buddha brought from Srilanka is preserved in the Garbhagriha of the stupa of Anandkuti Mahavihara. People pay homage to the relic on the birth day of Lord Buddha or Buddha Jayanti. The premises of Anandakuti School, campus and office of the Swayambhu Management and Conservation Federation are located adjacent to Vihara.

Natural history Museum:

The Natural History Museum under constituted Tribhuvan University is another attraction for the visitors. Fossils of early animals and taxidermies of recent animals and birds and other several objects related to natural history are preserved and exhibited here.

Bhuikhel area is the spot of Samyaka worship:

The Bhuikhel area of Swayambhu is another important place where the Samyaka festival every twelve years is performed. During the time of Samyaka puja His Majesty the King is worshiped in the form of Bodhisattva.